Tag: Liberalism

While we wring our hands in the United States over whether or not such a strategy is even conceivable, the erstwhile President of Russia has been running this playbook out in the open in Ukraine and Eastern Europe for some time. With help from Propagandist-in-Chief Vladislav Surkov, Putin has leveraged the open secrets about the psychology of crowds we learned in the late 19th and early 20th century to stir up emotional antagonisms within the political spectrum — to predictable results.

It’s no accident that fascism is on the march in America. The conditions have been brewing for some time, predominantly since the Conservative movement began breaking away more militantly from democratic principles and towards authoritarian philosophy (elite rule by force: preferably invisible force via economic hegemony for the middle and upper classes, and violent force / the carceral state for The Undesirables) in the late 1970s and 1980s. All Putin had to do was make use of available prevailing conditions and tools — the rise of social media in the 2000s counterintuitively blew a gaping wide security hole in the American persuasion landscape that Cold War Soviet operatives of the 1960s would scarcely have believed.

Today, as in parts of Europe between the world wars, the U.S. has partisan gridlock within The Establishment sector of politics; this exacerbates the impatience with and contempt for the status quo (aka the Liberal world order) that in some sense naturally congeals at the far right and far left margins of the political spectrum as a simple consequence of the Normal Distribution (the Median Voter Theorem captures this tendency quite succinctly). Under such conditions, an influence campaign like the one Russia wielded against the United States during the 2016 election season was tasked merely with tilting the playing field a little further — a task that platforms like Facebook and Twitter were in some sense fundamentally engineered to accomplish, in exchange for ad revenue.

New World Order? Be careful what we wish for

“Both Italian and German fascists had done their best to make democracy work badly. But the deadlock of liberal constitutions was not something the fascists alone had brought about. ‘The collapse of the Liberal state,’ says Roberto Vivarelli, ‘occurred independently of fascism.’ At the time it was tempting to see the malfunction of democratic government after 1918 as a systemic crisis marking the historic terminus of liberalism. Since the revival of constitutional democracy since World War II, it has seemed more plausible to see it as a circumstantial crisis growing out of the strains of World War I, a sudden enlargement of democracy, and the Bolshevik Revolution. However we interpret the deadlock of democratic government, no fascist movement is likely to reach office without it.”

There is no point belaboring a “stop the identity politics!” argument because there is simply no way to excise the political clash of factions from the identities of those factions. There would be no point in clashing if there were no identities.

There is no polity without identity. The root of the word itself in ancient Greek referred to the relationship between a citizen and the state, and the rights one has in relation to that state. Whereas individual communities have historically had rights infringed — often precisely because of their identities — it is of course a logical imperative to defend one’s rights under the rule of law. You use whatever tactics are available to you and that your ethics comport with to get your rights. All factions would do the same.

Some might say the predominant historical thread since the founding of this nation is the gradual parity-seeking of the many groups that have migrated here over the past 241 years (and much longer still, before that). Most of them have had a long, hard road; many of them still do; and still new groups are becoming the focus of persecution in America as time goes on.

Economics is also identity

How does one even have a political position without an identity? I often hear “economics” presented as the “alternative” to discussing identity, as if one’s economics can be separable from one’s identity; as if economics is separable from history (or as Jefferson called it, the “dead hand of the past“); as if economics is separable from one’s nationality; as if one’s choices in life have no relation to one’s station, or aspiration.

James Madison himself believed the unequal distribution of property was itself the most common cause of factionalism. There aren’t a lot of rich socialists. There aren’t a lot of poor Libertarians. So it goes. The question isn’t whether or not we talk about identity — the political question is “whose identity(ies) do we talk about?” Who gets resources, accolades, airtime, contracts, lucrative careers, investment funds, bailout funds, bail funds, etc. etc. Who gets rights, and who doesn’t.

There are mathematically-speaking two predominant positions one can take on this question:

we all have equal rights

some groups should have more rights than others

The former position is the classic view of liberal political philosophy (not to be confused with liberal economic policy, with which it is much conflated to all our detriment). The latter position is a belief in supremacy. Typically, this belief is accompanied by the belief that one’s own group is, of course, the dominant group and that other groups are the inferior groups that ought to be generally submissive to the in-group. Unsurprisingly to game theory or statistics, each faction tends to have such believers amidst its distribution of policy positions and political leanings. Some are more militant than others (quite literally).

Clearly the nation’s founders in any of even the most skeptical reads believed in the former, however, and intended it to be the law of the land for their fledgling republic:

Whether we can live up to it is the question still, as it was when it began. In our time the “question” appears to loom large once again — a time when it is convenient for the powerful and wealthy to avoid even sharper scrutiny from a public set against itself like dogs trained for a fight. We all must have an answer to the question: equality or supremacy?